Author
The apostle Paul, in a night vision a decade before the writing of this letter, received a call to preach in the region of Macedonia (Php 1:1; see Ac 16:6–10). Paul had never before been to Europe, but, obedient to the vision, he sailed to Macedonia’s coastal port Neapolis, then walked nine miles inland to Philippi, the area’s “leading city” (Ac 16:12). Timothy, his young disciple and traveling companion on that trip, may have served as an amanuensis or secretary for this letter (Php 1:1; Ac 16:1–5; 1Ti 1:1–2; 2Ti 1:1–2). Philippians is categorized as one of Paul’s four prison letters (see chart, The Timeline of Paul).
Date
After several subsequent visits to Philippi and the receiving of occasional financial support, Paul, now imprisoned in Rome, wrote this letter to the Philippians around AD 60–63.
Background
Setting
Philippi’s original name was Krenides (lit. “Little Fountains”), a delightful town set on a hill with an abundance of springs for water supply. Philippi’s river bank was mentioned as a gathering place for prayer for Lydia and other women (Ac 16:13).
In 356 BC, when Philip of Macedon began his reign over the surrounding province of Macedonia, he gave his own name to these springs (lit. “the Philips”). In 42 BC, Philippi became famous as a battle site. Julius Caesar had been assassinated, and four of his generals vied to replace him: Cassius and Brutus fought Octavius and Mark Antony at Philippi. Octavius and Mark Antony were victorious and then fought each other for the top position. Octavius won, pronounced himself emperor, and changed his name to Augustus (even naming a month of the year after himself). With that, Rome was no longer a republic but an imperial dictatorship. About thirty years later, “Caesar Augustus issued a decree that a census should be taken of the entire Roman world” (Lk 2:1). Under God, this Caesar determined the birthplace of Jesus.
Meanwhile, Augustus retreated often to his Philippi resort, the site of his great triumph, and designated it a Roman colony (Ac 16:12). For the Philippians, this designation made a tremendous social and psychological difference: The surrounding province of Macedonia, physically lower in elevation, now had no authority over them. And like all other Roman citizens, they were exempt from taxes, could buy and sell as they pleased, could file legal suits and could assume privileges appropriate to being part of empirical Rome (Ac 16:20–21,37–39). This situation might explain their tendency toward arrogance and the need for Paul to stress humility in his letter to them.
Audience
These Philippians are our cultural forebears—progressive Westerners. When Paul crossed the water westward from Troas to Philippi—from Asia to Europe, culturally he took a giant step. The women of Philippi had great independence. They gathered for meetings (Ac 16:13); they ran their own businesses (Ac 16:14); and they even feuded in the church (Php 4:2–3).
Women played a prominent part in the book of Philippians—perhaps as much or more than any other single book. The Philippian story began with women meeting “outside the city gate” for prayer (Ac 16:12–13). Since Philippi became the first European city in which Paul preached, his first European convert may have been a woman, Lydia of Philippi and her household (Ac 16:14); later came a Philippian jailer and his family (Ac 16:27–34). Paul’s persecution began over his compassion for a young woman—a Philippian girl abused by the occult (Ac 16:16–19). And a decade later, trouble within the church focused on two feuding women, Euodia and Syntyche (Php 4:2–3).
In the ten intervening years since his first visit, Paul, coming and going from Philippi several times, had been arrested, tried and sent to Rome to a higher court, where he was soon to be on trial for his life before Nero (see chart, Political Rulers in the New Testament). Normally prisoners would have been held in some isolated dungeon and then executed, but because Paul was a Roman citizen, he had appealed to Caesar himself. Therefore, he was under house arrest and could write letters as well as receive visitors and gifts (Ac 28:30–31). We have no Biblical record of his death; tradition says he was later convicted and executed, following a second Roman imprisonment (see 2Ti 1:16–17).
Purpose
The Philippians had occasionally sent Paul money, the latest support being delivered by young Epaphroditus, a member of their church. When Epaphroditus got deathly sick and then recovered, Paul wrote to the Philippians for two reasons: to thank them for their gift (Php 4:10–20) and to return Epaphroditus with the letter, so they could see for themselves that he was well again (Php 2:25,27–30). He may also have used this letter to announce Timothy’s coming visit (Php 2:19), to express his own desire to come again to Philippi (Php 2:24), to address the problem between the two women in the Philippian church (Php 4:2) or perhaps some combination of these.
Literary Characteristics
As in Paul’s other letters, Philippians unfolds in the style of personal correspondence, opening with the mention of the author (which in subsequent generations has been moved to the closing of a letter), followed by the salutation or names of the addressees. There follows the formal greeting, then the body of the letter with final words of greeting as the conclusion. One unique feature of this letter is what some have described as a Christological hymn (Php 2:5–11). This beautiful, rhythmical passage presents a brief lesson in Christology, beginning with Jesus’ pre-incarnate state, followed by his incarnation, crucifixion and ultimately his heavenly exaltation.
Themes
The letter is not primarily a doctrinal dissertation but a personal note: a flower as much to be enjoyed in a garden or vase as to be studied under a microscope. Its major themes, rather than being sequentially laid out, are mentioned and then interrupted many times.
The primary emphasis is joy (an idea occurring more than fifteen times) with resultant unity and humility as secondary emphases. The book from beginning to end lends itself to a rich study of these wonderful themes, around which the following outlines we rebuilt.
Outline on Joy
I. Paul, the Model (3:17; 4:9)
A. Paul’s rejoicing at the time of writing
1. When he prayed for the Philippians (1:4)
2. When he heard Christ had been preached (1:16–18)
3. When the Philippians sent him money (4:10,17)
B. Paul’s anticipation for more rejoicing in the future
1. When the Philippians became truly unified (2:2)
2. When the Philippians were completed at the day of Christ (2:16)
II. The Philippians, the Followers
A. In specific situations
1. “Rejoice with me,” even if I am executed (2:17–18).
2. Rejoice with Epaphroditus over his recovery (2:28).
B. Always, because it is right
1. I minister to you for the purpose of your “progress and joy” (1:25–26).
2. It is a Christian characteristic (3:3).
Outline on Unity
I. Exhortations to Church Unity
A. By Paul’s delicate inclusiveness “You,” “All of you” (1:1,4,7–8, and others)
B. By Paul’s straightforward commands
1. Urgings, implicit or explicit, to “one Spirit,” “one mind” (1:27; 2:2, and others)
2. Warnings, implicit or explicit, against “conceit,” “arguing,” disagreements (2:3,14, and others)
II. Threats to Church Unity
A. Doctrinal danger: legalism in the church (3:2–16)
1. A warning against those who press for strict observance of laws (3:2–3)
2. The testimony of Paul as a former legalist (3:4–6)
3. Paul’s antidote: focus on Christ and his future (3:7–14)
B. Doctrinal danger: license in the church (3:18–21)
1. Warning against those who opt for self-indulgence (3:18–19)
2. Paul’s antidote: focus on Christ and his future (3:20–21)
C. Relational danger: pride among church members
1. Warnings against and examples of the “self-first” mentality (2:3,21; 3:18–19)
2. Paul’s antidotes: lowliness of mind (2:3,5); not “self-esteem” but “others’ esteem” (2:3–4,19,20,30; 3:15; 4:15–18).
D. Relational danger: a personal “dispute” in the church (4:2–3)
1. Warning to two women by name (4:2)
2. Paul’s antidote: enlist a third party to help reconcile (4:3)
Outline on Humility
I. Three Models of Self-emptying
A. Paul, writer of the letter (1:1), emptying himself of the desire for:
1. Recognition (1:12–18)
2. Personal profit (3:8; 4:16–17)
3. Life itself (1:21–24)
B. Christ, subject of the letter (2:5–8), emptying himself of the desire for:
1. Recognition (2:7)
2. Personal profit (2:7–8)
3. Life itself (2:8)
C. Epaphroditus, bearer of the letter (2:25–30), emptying himself of the desire for:
1. Recognition (2:26)
3. Life itself (2:30)
II. God’s Way “Up” Is “Down” (see charts, Jesus’ Pilgrimage; Paul’s Pilgrimage)
A. Christ’s life (2:6–11)
1. His voluntary descent into self-emptying (2:6–8)
2. The Father’s determination to lift him up (2:9–11)
B. Paul’s life (3:4–10)
1. His climb toward self-exaltation (3:4–6)
2. His voluntary descent into self-emptying (3:8–10)